Using Imperfect Human Examples to Illustrate Gospel Message
The gospel, meaning "good message" or "good news" (from the Greek euaggelion), centers on the person and mission of Christ [1, 2]. While Christ himself is presented as the perfect example for believers to emulate in holiness, righteousness, love, humility, and obedience [3], the Bible also uses imperfect human examples to illustrate aspects of the gospel message. This approach acknowledges the reality of human sinfulness while still pointing to divine truths.
The New Testament frequently employs parables, which are illustrations or comparisons of one subject by another [4]. These often feature flawed human characters and situations to convey spiritual lessons. For instance, the parable of the prodigal son (Luke 15:11-32) uses the imperfect actions of both sons and the father's unconditional love to illustrate God's grace and forgiveness. Similarly, the parable of the unjust steward (Luke 16:1-13) uses a morally questionable character's shrewdness to teach about wise stewardship.
The Bible consistently teaches that all human beings are born sinners and frequently stumble [5, 6]. Sin is described as a rebellion against God, characterized by insolence and arrogance [7]. Even after conversion, individuals continue to commit actual sins [9]. The apostle Paul emphasizes the universal sinfulness of both Gentiles and Jews, stating that all are under sin's power and cannot earn God's favor through their own actions [8]. This pervasive human imperfection means that any human example will inherently be flawed.
Despite this, biblical authors sometimes present themselves as examples, albeit imperfect ones. Paul, for instance, encourages imitation, but often frames it in relation to Christ. To the Corinthians, he writes, "Be imitators of me, just as I also am of Christ" (1 Corinthians 11:1). John Chrysostom notes that Paul introduces himself as an example to "weak persons," signifying that even through imperfect human imitation, it is possible to imitate Christ [10]. This highlights a distinction: Christ is the "exact likeness and perfect Representative" of God [11], while humans can only offer a partial reflection.
The use of imperfect human examples in illustrating the gospel message serves to make divine truths relatable to a fallen humanity. It acknowledges the reality of sin while still directing attention to the ultimate perfect example, Christ, and the transformative power of the gospel.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Gospels — The central fact of Christian preaching was the intelligence that the Saviour had come into the world (Matt. 4:23; Rom. 10:15); and the first Christian preachers who called their account of the person and mission of Christ by the term evangelion_ (= good message) were called _evangelistai (= evangelists) (Eph. 4:11; Acts 21:8). There are four historical accounts of the person and work of Christ: "the first by Matthew, announcing the Redeemer as the promised King of the kingdom of God; the second by Mark, declaring him a prophet, mighty in deed and word'; th”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Gospels — The name Gospel (from god and spell, Ang. Sax. good message or news, which is a translation of the Greek euaggelion) is applied to the four inspired histories of the life and teaching of Christ contained in the New Testament, of which separate accounts are given in their place. They were all composed during the latter half of the first century: those of St. Matthew and St. Mark some years before the destruction of Jerusalem; that of St. Luke probably about A.D. 64; and that of St. John towards the close of the century. Before the end of the second century, t”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Example of Christ, The — Is perfect -- Heb 7:26. Conformity to, required in Holiness. -- 1Pe 1:15,16; Ro 1:6. Righteousness. -- 1Jo 2:6. Purity. -- 1Jo 3:3. Love. -- Joh 13:34; Eph 5:2; 1Jo 3:16. Humility. -- Lu 22:27; Php 2:5,7. Meekness. -- Mt 11:29. Obedience. -- Joh 15:10. Self-denial. -- Mt 16:24; Ro 15:3. Ministering to others. -- Mt 20:28; Joh 13:14,15. Benevolence. -- Ac 20:35; 2Co 8:7,9. Forgiving injuries. -- Col 3:13. Overcoming the world. -- Joh 16:33; 1Jo 5:4. Being not of the world. -- Joh 17:16. Being guileless. -- 1Pe 2:21-22. Suffering wrongfully. --”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Parable — (The word parable is in Greek parable (parabole) which signifies placing beside or together, a comparison, a parable is therefore literally a placing beside, a comparison, a similitude, an illustration of one subject by another.--McClintock and Strong. As used in the New Testament it had a very wide application, being applied sometimes to the shortest proverbs, (1 Samuel 10:12; 24:13; 2 Chronicles 7:20) sometimes to dark prophetic utterances, (Numbers 23:7,18; 24:3; Ezekiel 20:49) sometimes to enigmatic maxims, (Psalms 78:2; Proverbs 1:6) or metaphors expand”
- James “For in many things we all stumble. If anyone doesn’t stumble in word, the same is a perfect man, able to bridle the whole body also. -- James 3:2”
- Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
- Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
- Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on 1 & 2 Corinthians: a great one.’ For the difference between me and you is not so great as between Christ and me: and yet I have imitated Him.” On the other hand, writing to the Ephesians, he interposes no mention of himself, but leads them all straight to the one point, “Be ye imitators of God,” is his word. ( Ephes. v. 1 .) But in this place, since his discourse was addressed to weak persons, he puts himself in by the way. And besides, too, he signifies that it is possible even thus to imitate Christ. For he who copies the perfect impression of the seal, copies th”
- Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 1:15: They who have experienced in themselves "redemption" (Col 1:14), know Christ in the glorious character here described, as above the highest angels to whom the false teachers (Col 2:18) taught worship was to be paid. Paul describes Him: (1) in relation to God and creation (Col 1:15-17); (2) in relation to the Church (Col 1:18-20). As the former regards Him as the Creator (Col 1:15-16) and the Sustainer (Col 1:17) of the natural world; so the latter, as the source and stay of the new moral creation. image--exact likeness and perfect Representative.”